Research Journal of Recent Sciences ______ISSN 2277-2502 Vol. 6(4), 7-13, April (2017) Res. J. Recent Sci.

Traditional worshiping plants from selected sacred groves of Kozhikode District, , Chaithra M. and Binu Thomas* Department of Botany, St. Joseph College, Devagiri , Kozhikode - 673008, Kerala, India [email protected] Available online at: www.isca.in, www.isca.me Received 8th February 2017, revised 15 th March 2017, accepted 30 th March 2017

Abstract The present paper highlights the religious importance of sacred plants, which are documented from two different sacred groves such as Kanangad and Kavumkara of Kozhikode district, Kerala. During the study, there are about 20 species of plants belonging to 20 genera and 14 families were documented. The religious potentialities of these plants and their role in worshiping god/goddess were also tabulated. The present study also highlights the importance of conserving such sacred patches is an urg ent need, because the changes in social belief, modernization and erosion of cultural practices are some of the major factors contributing towards degradation of the ancient institutional heritage.

Keywords: Religious importance, Sacred plants, Kozhikode district, Kerala.

9 Introduction to acknowledge them as 'minibiosphere reserves' . The people worshiped the sacred trees which are associated with sacred Sacred groves are sanctified patches of forests protected by the forests. These trees are either medicinal or edible plant species strength of religious beliefs as abode of Gods and Goddesses. It and they are protected by the indigenous people because of their is believed that the existence of sacred forest dates ba ck to cultural and religious importance. Taboos and myths attributed several thousands of years when human society was in the with the sacred groves also p rotect them from anthropogenic 1 primitive stage of development . Sacred groves are also disturbances 10 . Sacred groves act as a sort of insurance against considered as a social institution or a part of the taboos that emergencies; in cases of famine or other natural disasters food evolved historically over several generations to provide a site and materials may be collected from the grove to ensure for culturally crucial social interactions. The ancestral practices survival 11,12 . of animism with the central focus on the worship of forest patches regarded them as the sacred abode of various Materials and methods Gods/deities. However, conservation practices and control over extractive activi ties in sacred groves vary in different Study area: The present study is confined to two unexplored communities and regions 2. Sacred groves also perform several sacred groves such as Kanangattukavu and Kavumkara in ecological functions, which can directly or indirectly help in the Kozhikode district, Kerala, Kozhikode also known as Calicut , is maintenance of ecosystem health of all interacting landscape a city in the state of Kerala in Southern India on the Malabar units. A with their complex array of interaction cost. The city of Kozhikode is 410 kilometers north of the state influences the flora and fauna of the region as well as the capital Thiruvananthapuram . It is located at approximately microclimate of that locality 3. Generally sacred groves are 11.25°N 75.77°E , in which the rainy season is during the South believed to be a treasure house of medicinal, rare and endemic West Monsoon , which sets in the first week of June and extends plants, refugia for relic flora of a r egion and also as centers of up to September. The North East Monsoon extends from the seed dispersal 4-6. second half of October through November. The average annual rainfall is 3266 mm and the best weather is found in towards the Sacred groves are a very ancient and widespread phenomenon end of the year, in December (Fig ure -1 A-B). in the old world cultures. Such groves are one of the finest examples of traditional in situ conservation practices, which Kanangad kavu: Kanangattukavu is one of the sacre d groves dates much prior to the m odern concept of wildlife reserves 7. located in Kozhikode District. It is characterized by the These are patches of natural near-climax pristine vegetation of increased diversity of shrub and herb species. This sacred grove trees and associate groups of organisms, managed as a part of is located on the South-East region of the Ramanattukara local cultural tradition 8. The sacred groves are the representative municipality and covers an area of approximately 0.121 ha. This of climax vegetation and exhibit the diversity of species such as sac red portion of land is devoted to snakes; hence, this is trees, climbers, epiphytes and other shade loving herbs. Their regarded as a ‘ Nagakavu’. Kanangattukavu is maintained by the plant wealth and conservation potential were impressive enough members of Kanangad family generation after generation. They

International Science Community Association 7 Research Journal of Recent Sciences ______ISSN 2277-2502 Vol. 6(4), 7-13, April (2017) Res. J. Recent Sci. conduct Sakhtheyam and Kavutheendal in each year to please covers an area of about 0.2023 ha and is featured by its the ‘ Nagaraja’ (Figure-2A). increased diversity of trees, shrubs as well as herbs. This area forms one of the most tree covered area of Ramanattukara. The Kavumkara: Kavumkara sacred grove is another sacred grove maintainers of this sacred grove conduct Saktheyam in every of Kozhikode District. This sacred grove is located on the year as devotion to the ‘ Nagaraja’ because it is believed as a South–West region of Ramanattukara municipality. This area is region devoted to the inhabitation of Nagas. Hence, this sacred maintained by members of Kavumkara family and they retain grove belongs to the category of ‘ Nagakavu’ (Figure-2B). this as a well managed the area for years. This sacred grove

A) Map of India Showing Kerala State.

B) Map of Kozhikode district

Figure-1: Map of Kerala state & Kozhikode district.

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A. Image of the study area – Kanangad sacred grove. B. Image of the study area – Kavumkara sacred grove. Figure-2: Images of study area.

Documentation: The present study was based on an extensive Similar studies were conducted by Haritha et al . 17 . According survey and field observations during the year December 2016- to them, the religious importance of sacred plants which were February 2017. In this study an attempts were made to documented from four different sacred groves such as document and analyze religious important plants among the Kurinjikavu, Panachikadu Saraswathi Temlpe, Illapozhuthukavu vegetation cover of selected sacred groves of Kozhikode and Thoovakkalmala Sasthakavu of Kottayam District, Kerala district, Kerala. The documentation was mainly based on the consisting of 56 plant species belonging to 50 genera and 29 field observation, discussions with local peoples as well as families. scrutinizing the literature review. During the field visits, the plant specimens were collected at different reproductive stages Among these 29 families represented Apocynaceae and to prepare herbarium specimens. The collected specimens were Moraceae are the dominant families with 5 species each identified taxonomically with the help of available floras and followed by Caesalpiniaceae with 4 species. While the families literature 13-15 . The nomenclature of each species has been like Fabaceae, Rubiaceae, Oleaceae, Arecaceae and Poaceae brought up to data as per the rules given in the International with 3 species each. All other families represented with single Code of Nomenclature (ICN). The specimens were processed species each. In order to infer the dominant genera reveals that, for the preparation of Herbarium by standard methods 16 . The among the total 50 genera represented, Ficus is the first voucher specimens were deposited in the Herbaria of PG & Research dominant genus with 4 species followed by Jasminum with 3 Department of Botany, St. Joseph’s College, Calicut (DEV) for species and Terminalia with 2 species. Similarly, the different future reference. life forms, which are present in the sacred groves are Trees (26 Nos.), Shrubs (12 Nos.), Climbers (6 Nos.) and Herbs (12 Nos.). Results and discussion Similarly Jayapal et al. 18 also studied on ‘ Muniandavar ’ sacred The present paper highlights the religious importance of sacred groves from Vaduvakudi at Thiruvaiyaru Taluk, Thanjavur plants, which are documented from two different sacred groves district of . In the present study, they recorded about such as Kanangad kavu and Kavumkara of Kozhikode district, 180 plant species belonging to 158 genera and 75 plant families; Kerala. During the study, there are about 20 species of plants the key stone species which are available in the Sacred groves belonging to 20 genera and 14 families were documented. includes Anacardium occidentale, Borassus flabellifer, Ficus Among these Fabaceae and Asteraceae were the most dominant benghalensis that harbors a number of birds and other survival families with 3 species each, followed by the families such as of many other species. They also highlighted the religiuos Rutaceae and Lamiaceae with 2 species each and all others importance of some selected sacred plants which are possess single species each. In order to infer the total life forms documented from the study area. Moreover, the presence of of documented plants reveals that, trees (7 in no.), shrubs (3 in various dry evergreen plant species such as Albizia amara , no.), herbs (7 in no.) and climbers (3 in no.). The religious Atalantia monophylla , Lepizanthes tetraphylla , Madhuca potentialities of these plants and their role in worshiping god longifolia , Memecylon umbellatum , Morinda pubescens , /godess were also tabulated (Table-1). Pterospermum canescens etc. were also recorded.

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A). Abrus precatorius L. B). Adenanthera pavonina L. C). (L.) Correa

D).Biophytum reinwardtii (Zucc.) Klotzsch. E). Cardiospermum halicacabum L. F). Clitoria ternatea L. Figure-3: Sacred plants in study area

A). Eclipta prostrata (L). L. B). Evolvulus alsinoides (L). L C). Glycosmis pentaphylla (Retz.) DC.

D). Leucas zeylanica (L.) R. Br. E). Mesua ferrea L. F). (Roxb.) de Wilde

Figure-4: Sacred plants in study area

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Table-1: List of religious important plants from the study area Sl Botanical Name Common Name Family Religious Significance No. Abrus precatorius L. Seeds are used as offerings to Lord Krishna. 1 Kunnikkuru Fabaceae (Figure-3A). Adenanthera pavonina L. (Fig. It is believed as beloved of God Vishnu. The 2 Manjadi Fabaceae 3B). seed as placed in a pan in temples. Aegle marmelos (L.) Correa The leaves of the plant is used in temples as a 3 Koovalam Rutaceae (Fig.3C). part of devotion to God . One among the ‘Dasapushpam ’ the ten sacred Aerva lanata (L.) Juss. ex 4 Cherula Amaranthaceae flowers of Kerala. The entire plants are placed Schult. in temples. Biophytum reinwardtii (Zucc.) It is one among the ‘ Dasapushpam’, the ten 5 Klotzsch. Mukkutti Oxalidaceae sacred flowers of Kerala. The entire plants or (Fig.3D). its flowers are placed in temples. Cardiospermum halicacabum It used during the Thiruvathira at Dhanu 6 Uzhinja Sapindaceae L. (Fig.3E). month in Malayalam calender.

Toddy obtained from the plant is used in some 7 Caryota urens L. Anapana Arecaceae rituals in groves.

The attractive flowers of the plant are used for 8 Clerodendrum paniculatum L. Krishnakireedam Verbanaceae the worship of god as a part of hindu rituals.

Clitoria ternatea L. It is considered as sacred plant and planted by 9 Sangupushpam Fabaceae (Fig.3F). people in their houses for pooja purposes. One among the Dasapushpam , the ten sacred flowers of Kerala. It is used on the occasion of holy functions, festivals and marriages etc. 10 Cynodon dactylon (L.) Pers. Karuka Poaceae Plant is also used at the time of child birth to convey the message to the parent of married woman. It also associated with Lord Ganesh. One among the ‘Dasapushpam ’ the ten sacred 11 Eclipta prostrata (L.) L. Kanjunni or flowers of Kerala. It is used during the Asteraceae (Fig.4A). Kayyonni Thiruvathira at Dhanu month in Malayalam calender. Evolvulus alsinoides (L.) L. It is used during the Thiruvathira at Dhanu 12 (Fig.4B). Krishnakranti Asteraceae month in Malayalam calender. Glycosmis pentaphylla (Retz.) Leaves are used to keep for eliminating 13 Panal Rutaceae DC. (Fig.4C). various evil believes. Flowers of the plant are used in temples for 14 Ixora coccinea L. Techi Rubiaceae worship. Flower is regarded as the most favourite flower of Mahabali, the most prompted king of

Puranas. Thus, it is used to fill Onapoo flower Leucas zeylanica (L.) R. Br. Thumba Lamiaceae 15 is regarded as the most favourite flower of (Fig.4D). Mahabali, the most prompted king of Puranas. Thus, it is used to fill Onapookkalam. Mesua ferrea L. 16 Nagamaram Clusiaceae Seed oil is used for lighting the temple. (Fig.4E).

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The plant is a part of hindu rituals and supposed to be beloved of Lord Krishna. It is worshiped and cultivated in the Hindus homes. People believed that if Tulsi is kept on the 17 L. Thulasi Lamiaceae head of dying man he gets heaven. Brahmins consider the plant as a wife of Vishnu. But in Kerala, the Nairs thought to believe this plant associated with god Shiva. The paste from the wood of the plant is used in 18 Santalum album L. Chandanam Santalaceae temples as a symbol of devotion. Saraca asoca (Roxb.) de Wilde Married women in India are known to eat 19 Asokam Caesalpiniaceae (Fig.4F). Ashoka flower buds as a part of ritual. Plant is used for some Pooja purposes. One 20 Vernonia cinerea (L.) Less. Poovamkurunthala Asteraceae among the ‘Dasapushpam ’ the ten sacred flowers of Kerala.

Conclusion 5. Mohanan C.N. and Nair N.C. (1981). Kunstleria prain- an new genus record of India and a new species in the genus. The various studies on sacred groves of different regions reveal Proc. Ind. Acad. Sci., 90(3), 207-209. that, the rich species diversity in these groves indicates its importance to be considered as a conserved area. The gradual 6. Unnikrishnan E. (1995). Sacred Groves of North Kerala-An erosion of belief system and traditional culture of human Ecofolklore Study (in Malayalam). Jeevarekha , Thrissur, societies leads to accelerated degradation of such conserved Kerala. areas such as sacred groves. Major threats faced by these sacred 7. Bhagwat S.A., Kushalappa C.G., Williams P.H. and Brown groves are due to developmental activities, encroachment, N.D. (2005). The role of informal protected areas in urbanization and changing socio-economic values. maintaining biodiversity in the western of India. Ecol Anthropogenic activities like collection of firewood, dumping of Soc., 10(1), 1-40. waste and other many anti-social elements are the major other 8. Pushpangadan P., Rajendraprasad M. and Krishnan R.N. threats to the gene pool of these fragile ecosystems. Moreover (1998). Sacred groves of Kerala: a synthesis of art of the invasion of weeds becomes another serious problem in the knowledge. In: Ramakrishnan, P.S., Saxena, K.G., ecological functioning of the sacred grove and it may affect the Chandrashekara, U.M. (Eds.) Conserving the sacred existing biodiversity. Sacred grove forests viewed as traditional for Biodiversity Management . Oxford and IBH Publishing method of insitu conservation practice. Change in the human Co., New Delhi. 193 - 210. attitude towards the biodiversity is critical for the success of these conservation efforts. Thus nature worship has been a key 9. Gadgil M. and Vartak V.D. (1975). Sacred groves of India: force in determining human attitudes towards conservation and a plea for continued conservation. J. Bomb. Nat. Hist. Soc., sustainable utilization of natural resources. 72(2), 314-320. 10. Israel E.I., Viji C. and Narasimhan D. (1997). Sacred References groves: traditional ecological heritage. Int. J. Eco. Env. Sci. , 1. Ramakrishnan P.S. (1998). Conserving the sacred for 23(4), 463-470. biodiversity: The conceptual framework. Conserving the 11. Tiwari B.K., Barik S.K. and Tripathi R.S. (2011). Sacred sacred for biodiversity management, Central University, groves of . In : Udayan, P.S., Harinarayanan, Pondicherry. M.K., Tushar, K.V. and Indira, B. 2007. Some common Kurichiar 2. Nayar M.P. (1997). Biodiversity challenges in Kerala and plants used by tribes of Tirunelli forest, Wayanad Ind. J. science of conservation biology. In : P. Pushpangadan and district, Kerala medicine and other traditional users. K.S.S. Nair (Eds.), Biodiversity of tropical forests: the Trad. Know. , 7, 250-255. Kerala scenario. The State Committee on Science, 12. Chandrashekara U.M. (2011). Conservation and Technology and Environment (STEC), Govt. of Kerala, 7 – management of sacred groves in Kerala . Project funded by 23. the Biodiversity Cell, Department of Forests and Wildlife, 3. Induchoodan N.C. (1996). Ecological studies on the sacred Government of Kerala . KFRI, Peechi, Kerala. groves of Kerala. Ph.D. thesis, Dept. Ecology, Pondichery 13. Hooker J.D. (2016). 1872-1897. The Flora of British India , University, Pondichery. I-VII. Reeve & Co., London. 4. Whittaker R.H. (1970). Communities and Ecosystems . 14. Gamble J.S. and Fischer C.E.C. (1915). The Flora of the Macmillan Publishing Co., New York. Presidency of Madras. Adlard & Son Ltd., London.

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15. Sasidharan N. (2004). Biodiversity documentation for from selected sacred groves of Kottayam District, Kerala, Kerala . Part-6: Flowering Plants. Kerala Forest India. Bot. Rep. , 3, 1-10. Research Institute, Peechi, Thrissur. 18. Jayapal J., Tangavelou A.C. and Panneerselvam A. (2014). 16. Santapau H. and Henry A.N. (1973). A Dictionary of the Medicinal plants of PeriyakottaiPattaiyar sacred grove in flowering plants in India. Council of Scientific & Industrial Pattukottai Taluk at Thanjavur District, Tamilnadu, India. Research , New Delhi. Int. J. Pharm. Chem. Sci. , 3(2), 399-410. 17. Nair H.R., Thomas B., Anish V.B., Antony V.T. and Varghese M.C. (2014). Religious important sacred plants

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